Dist. 9, Art. 1, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/2/d/9/q/bon-sent-II-d9-a1-q1
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### Sole Article. *On the orders of the Angels.*

### Question I. *Whether the Angels of different orders are of different species by nature.*

First, then, there is a question concerning the orders of the Angels in comparison to the underlying nature; and it is the question whether the Angels of different orders are of different species by nature. And that it is so seems [to be the case].

*To the opposite.* 1. The multiplication of the Angels most greatly manifests the divine power and wisdom and goodness, and a greater multiplication pertains to a greater manifestation; but greater is the multiplication which is according to number and species than that which is only according to

number: therefore in the Angels both are found: therefore an Angel differs from an Angel according to species. But the Angels of different orders differ most of all: therefore it seems that they are distinguished according to species.

2. Likewise, the Angels of different orders differ more than the Angels of the same order in simplicity, which is the first attribute; therefore by parity of reasoning also in the distinctness of personality: therefore, since the Angels of the same order differ at least in number, the Angels of different orders differ by more than number. But a greater difference than that which is according to number is none other than that which is according to species: therefore etc. If you say that they differ more by some accidental difference, just as the water of different springs [differs] more than the water of the same spring — it is objected against this that they differ more in the simplicity of essence; but the simplicity of essence is not an accident to an Angel, since it can in no way be intensified and remitted in the same Angel, but is an essential property: therefore it makes [them] differ essentially: therefore the same as before.

3. Likewise, this seems [to follow] from a similitude: since there are three genera of living things, namely of vegetative, sensible, and intellectual [things], in the genus of those which live by vegetative life there is to be posited a diversity not only according to number, but also according to species, as in plants; and likewise in the genus of those which participate in sensible life, as in animals: therefore by parity of reasoning [it is so] in those which participate in intellectual life, as in the angelic spirits. If, therefore, there is there a difference according to species — since the difference of the Angels is attended to most of all in their different orders — it is clear etc.

4. Likewise, just as the luminous bodies by their variety adorn the heaven, and yet are all luminous, so the Angels in their own way adorn the empyrean — whence they are called *morning stars*, in Job thirty-eight; but the luminaries of heaven differ in species, not in number alone, since they have wholly diverse and special operations and impressions: therefore by parity of reasoning the Angels also, who are the adornment of the empyrean.

*Foundations.* **On the contrary:** 1. Everything which is far from its origin is dispersed, and what is brought near to its origin is gathered and united — as is clear in numbers, [and] clear also in light and in other things; but the Angels are nearest to the original cause of all things, namely God: therefore they ought to have unity. But they cannot be united according to number; therefore they ought [to be united] according to a complete species.

2. Likewise, it happens that spiritual or rational nature is found [both] conjoined [to a body] and separate; but the conjoined [nature] is only of one species: therefore neither [is] the separate. If you say that this comes from the side of the body — this is nothing, since the soul is not for the sake of the body, but the body for the sake of the soul. And again, what would have prevented bodies diverse according to species from having been made from the beginning, if it were fitting that rational spirits be diverse according to species?

3. Likewise, the multitude of the Angels was made for the fullness and beauty of that city; but in that city unity and connection and conformity are attended to most of all: therefore, since conformity of one nature produces a connection in charity and assists it — on account of which also, as the Saints say, God willed not only to make men alike, but also [to make] all [men] from one man — therefore it seems etc.

4. Likewise, the angelic nature is the head of the universe: therefore, since a head is [head] by reason of species, not of one individual, and the head and the [proper] standing [of a thing] ought to be in one [thing] — just as the ark was completed in a cubit — therefore the unity ought to be greatest: therefore [it ought to be unity] also according to species.

5. Likewise, the angelic ruin is repaired through man, who is the same in species: if, therefore, it is repaired suitably and fittingly, then it seems that all who fell were of one species. But from every order [some] have fallen: therefore all [are] of the same species.

### Conclusion

> It seems to be more probable that all the Angels are of the same species.

**I respond:** It must be said that concerning this there is a twofold opinion, and each is probable.

*Opinion 1.* One is that in the Angels there is a diversity according to *species* and also according to *subaltern genera*, so that a hierarchy is, as it were, one genus, and the three orders constitute the species. And to posit this they were moved both on account of the manifestation of the divine goodness, and on account of the similitude [found] in other creatures, and also on account of the grades found in the Angels themselves. For since the Angels of the same order in some way exceed one another, it seems that the Angels of different orders and hierarchies exceed one another to such a degree that they have a diversity even in species and in genus.

*Opinion 2.* The other position is that all the Angels are of *the same* species, both on account of the union of that city, and on account of the perfection of the universe.

But although each of these positions has some probability — yet because through Scripture the diversity of operations is not made known to us, and [because] it seems that those who undertook to determine this matter, such as Dionysius, knew both the office and the nature by divine inspiration, and they themselves say that all the things which belong to all the orders are found in all [the Angels], although more eminently in one — the more theological and probable position seems [to be], unless a manifest authority should occur to the contrary, that *Conclusion.* all the Angels are of the same species, just as all men [are]. And just as in men there are grades and orders both as to *natural [endowments]* and as to *offices* committed [to them], or dignities, and as to *gratuitous [gifts]* — the unity of species nevertheless being preserved — so it is to be understood in the Angels. — Hence the arguments adduced for this part are to be conceded.

*Solution of the opposing [arguments].* 1. To that, then, which is objected concerning manifestation, it must be said that God does not manifest [His] goodness except with the order of the wisdom that orders the world preserved, and with the property of nature preserved, likewise with the becomingness and perfection of the supernal city preserved. *Note.* Since, therefore, a more complete creature in the world gives it [its] consummation, therefore [that creature] is one in species. Again, because the supreme and best [part] of an Angel, which is the deiform intellect, is one and has no conjunction with anything inferior, therefore the angelic nature ought to be one. Again, because that city ought to be united and perfectly restored, therefore it ought to be one. And these reasons can also be assigned, in their own way, concerning men. — *Men differ from the Angels in species.* But if anyone should wish by this to show that men and Angels are of one species, we would say that the Angels are not joined to men by unity of nature, but by the service of beneficence; and man likewise [is joined] to the Angel, since the one assists the other [and] the other repairs the one — which would not be, if they were of the same nature; and therefore each is suited to the supernal city.

2. To that which is objected concerning more and less, it must be said that intensification and remission according to inseparable properties do not vary the species *of themselves*, even though they *sometimes* accompany a diversity of species in those forms which involve a diverse mixture of the elements — [a mixture] which is attended to according to the active qualities, as a hot thing in the fourth degree is said to differ from a hot thing in the first. But, speaking *absolutely*, [the objection] does not hold true; which is clear, because the intensification and grade is greater in graces and rewards than in natural properties, and yet [these] do not differ in species, but only in accident. Nor is this valid: if it is not intensified in the same [subject], therefore it is essential — just as neither [does this hold] concerning glory.

3. 4. To that which is objected by the similitude concerning the other living things and concerning the luminaries, the response is clear: that it is not similar, neither in fact nor in reason. Not in fact, because those things have diverse specific operations; not so the Angels. Again, those things are ordered to diverse necessities, but the Angels all to one principal [end]. Again, in the contemplative life there is unity, in the active [life] multiformity, and the dwelling of the Angels is uniform. And besides, those things are more distant from the one and supreme [being]: therefore etc.